Part 1 of a Political Narrative of the New Testament
Introduction
Without any question the central message of the New Testament was the death of Jesus on the cross so that individuals may be saved from their sins. Salvation gave a new start in a person’s life and the natural result would be outward transformation not only in their personal life but in the world around them. This transformation was to be comprehensive of every sphere, including politics and government. This was the basic idea in the central message of Christ: the good news of the Kingdom. Kingdom was mentioned countless times in the Gospels, whereas church was only mentioned twice. The church was to be the agency for the kingdom to come, but it was not to be the goal. Unfortunately, many pastors and most believers today read the Bible through a lens reducing everything to church and individual needs. The result is that they do not see the political ideas of the Bible as important and often interpret those passages in a pietistic or religious way. In this series of blog posts I will try to look at the political principles and ideas of the New Testament for their own value. I hope to publish a Bible commentary with this focus in the future that will be more technical and cross-referenced than I will do in these posts. A primary tool will be to paraphrase certain terms by how it was understood at the time. For example: the word church had no religious meaning at the time; it simply was understood as a citizen assembly. To them kingdom was equivalent of saying the government (because every nation had kings). So when presenting a verse of scripture, I will insert the paraphrased idea to help us see the primary message that was intended.
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The Government of God
When Jesus began His ministry, one of His first acts was a public protest in the Temple [John 2], turning over tables and cracking a whip in opposition to the corruption. His central message emerged soon after: “He….began to proclaim…, “the kingdom of heaven is at hand…[and] went about… proclaiming the good news of the kingdom” [Mt 4]. To them kingdom meant government and heaven meant supreme or highest.
For sake of space I will henceforth give a paraphrased scripture with these ideas inserted without further explanation. I will simply state that he proclaimed “the supreme government is at hand” and “the good news of the government [of God]” that was coming. Indeed, many people chafed under bad human governments and so multitudes thronged to hear more of a higher and better government. People did not hear this message as only a future or an internal spiritual government.
Also in Christ’s messages were mentions of “liberty” [Lk 4] and “justice to the Gentiles.…” [Mt 12]. These terms need no redefinition. Jesus did not limit this to only inward freedom or justice only for Israel, but for all nations.
In Matt 5-6 Jesus said “‘…whoever does and teaches…the commandments…shall be called great in the supreme government…” He then quotes a few: “‘You shall not murder,…commit adultery …[nor] swear falsely…[etc].” The commandments referred to the preamble of their nation’s constitutional law code in Exodus 20. The Ten Commandments were a summary of transcendent political priorities of Israel’s national government.
In Matt 5-6 Jesus also spoke of their requirement that rulers must evenly apply penalties: ‘An eye for an eye’ [Ex 21]…and for all citizens to ‘love your neighbor [Lev 19].’” He urged all to “Seek first the government of God…” and to…pray: ‘Your government come on earth...’’”
The Agents of God’s Government
Jesus then chooses (elects) twelve apostles (emissaries) to “‘…go and proclaim the supreme government of God” but especially teaches them what to do when government leaders violate their rights to preach. He said “….When they (deliver you up to councils,…governors and Heads of State and) persecute you in this city…flee [Lk 9; Mt 10].’” To flee meant to resist that authority by separating from its jurisdiction. After that in Luke 10 “[He] elected seventy others….[saying to do the same] ‘[And] whatever city… [government abuses] you, go out into its streets and say, ‘…we wipe off [i.e. protest] against you….’”
Public protest and flight were tactics, not for religious salvation, but for resisting and changing bad government on earth. These are political ideas of value in their own right. Because this exhortation was so welcome to the masses, soon after this we hear that some “were about to come and take Him by force to make Him Head of State, [so] He departed [Jn 6].” He wanted them to peacefully resist tyranny themselves but they wanted Him to lead a coup. They wrongly thought He would support an external revolution and wanted to be king, so He separated from them. But Peter then proclaimed Jesus was the Christ in Matt 16 which to people at that time meant one anointed or endorsed to rule. That is how messiah was understood by the masses. It did not mean only a religious leader. Jesus never denied this messianic identity for Himself but did not want it to spread publicly.
Instead of a coup or external revolution, Jesus explains how His government will come by using a Greek term often translated “church” but which at that time was clearly understood as a gathering of citizens in a council for solving social and political issues in a community. The historic Greek ekklesia gave to each member a vote. In Matt 16 Jesus clarified His strategy for transformation of society: “‘…I will build My citizen assembly…” This is the real meaning of ‘church’ and is our paraphrase henceforth. The political expression of God’s kingdom would not come from a coup or immediately changing who is at top of human governments, rather it would come from the bottom up through active citizen councils representing Christ’s values and principles.
Jesus then asserts the outcome: “…and the gates of Hades shall not prevail against it.” The word ‘gates’ were symbolic of the government center in their cities [Dt 21:19] where legal processes occurred. Jesus adds that “I will give you the keys of the supreme government…’” and that “…[In] the citizen assembly…whatever you bind…or loose [prohibit or permit] on earth will be [also] in the highest realm…[Mt 18].” In other words, the citizen councils working in earthly matters will have real authority from God, not just human. But this is not just a church or prayer meeting that we think of today. It was a promise to Christians who meet together intentionally to discuss and decide on relevant social initiatives for their cities and nations.
Transcendent Political Priorities
Now we come to some of the most controversial and ignored teachings of Jesus. What is the standard for decisions in the citizen councils? Jesus affirmed Moses’ law in Mark 7 “‘He who curses father or mother, let him be put to death [Ex 21:17].’” This verse is troublesome to modern Christians and scary to non-Christians. Jesus never refutes the laws and penalties of Israel, but the modern lack of understanding and context causes some people to react negatively.
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This law did not refer to simply an outburst of words by a juvenile, and it only represented the maximum in a range of civil punishment (and the reality is lesser penalties were usually applied). It required due process of law. And on top of that, although the transcendent priorities are good goals for modern nations to adopt in the context of democratic pluralism, there is no obligation that Christians must apply Israel’s case laws and penalties today.
Another example of how to govern rightly is in the case of an alleged adulteress where Jesus also affirmed the careful due process of law in Dt 19:15 & 17:6,7 saying “‘let him [the uncorrupted eye-witness] throw a stone….[for] your law [says] that the testimony of two men is true…[Jn 8].’” Here Jesus affirmed the penalty and did not deny the possibility of maximum punishment as provided in Israel’s law, but he strongly focused on the protection of the accused that Israel’s law also required. The accusers of the woman were corrupt and not following that process therefore the woman was not tried.
In Matt 19 Jesus also affirmed the original standard for divorce law saying “‘…let not man separate…whoever divorces…except for sexual immorality, and marries another, commits adultery…’“ He affirmed other laws of Moses in Mark 10 saying, “‘…‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’” Clearly the transcendent political priorities of the Old Testament were affirmed by Jesus for all nations, but application may vary. He further explained to Jewish leaders in Matt 23 [& Lk 11] “‘…the weightier matters of the law: justice and mercy…you ought to have done….’
What is Necessary for Good Government
Christians are indeed called to govern. In Matt 19 Jesus said to His emissaries that “‘…you…will also sit on twelve places of governance…[i.e. thrones].’” But God’s way is not coercive (as terms such as theocracy, dominion or Christian nationalism seem to suggest). In Luke 19 Jesus corrected their thinking that “‘…the government of God would appear immediately.” Therefore He taught a parable that said: ‘’Do business till I come.’…[And you will]…‘have authority over… cities.'” Influence would be gradual as they were diligent to work and serve.
In Matt 25 He spoke of their role saying “‘[in] the supreme government…I will make you ruler over many things.’” Often these verses are interpreted by believers as always for the era after Christ returns, but Jesus does not limit it to that era.
But His government would rule differently. He exposed the prevailing pagan idea of governance saying: “‘(rulers) [and] Heads of State of the Gentiles (Lord it over and their great ones) exercise Lordship (authority).” In contrast Jesus calls his followers not to neglect governance but do it different from the world: “…on the contrary, [let] he who governs ([or] desires to become great) [be] as he who serves (servant)….[Lk 22; Mk 10].” Here Jesus is not talking about general service, but clearly in the sphere of government. This teaching of being a servant in political spheres was radical for the time – no king or emperor called themselves servants – but eventually the very titles of government leaders changed. Rarely are government leaders now called Lords, but rather “ministers” or public servants. They are called Prime Ministers [i.e. servants] instead of kings. This is the Christian idea of good government. Leaders will not coerce but rather serve people.
A question on taxes by opponents led Jesus to directly assert another principle of good government – limits. He said “‘…‘Render therefore to Caesar the things [i.e. taxes] that are Caesar’s, and to God the things that are God’s [Mt 22].’” Previously pagan rulers claimed unlimited jurisdiction. The idea of limits on the state was unheard of in the ancient world but gradually became the standard over centuries of this teaching. Centralization of power in the state is a pagan idea. Good government will have a limited state and empower citizens and other sectors to solve problems instead.
More on Resistance
Near the end of His ministry on earth Jesus again made a public protest. In the temple He “overturned the tables…[&] seats…He would not allow anyone…through…[Mk 11].” He also warned of coming conflict with pagan government in Matt 24 [Mk 13] “‘…they will [arrest] deliver you up to councils, and you will be beaten… [and] brought before rulers and Head of States)…’”
The very last teaching He gave in the upper room before being arrested was in Luke 22 where he explained more on resisting bad government. He reminded His disciples of his earlier teaching when he sent them out to preach in Mt 10 and Lk 10. In that previous teaching He said to publicly protest or flee (separate) from city governments that abused their rights. After reminding them of those earlier practical steps of resistance he then says “…he who has no sword…buy one…” In other words, He told them sometimes in the future it may require using weapons in self-defense. But He clarified that “‘all who take the sword will perish by the sword…[Mt 26]’” The meaning here is that the illegal use of force will be punished by the legal use of force, but that citizens must be pre-authorized or deputized to use force [Esther 8:11]. Peter was not. You cannot be a vigilante for such is anarchy. But to fight in itself was affirmed by Jesus if due process was followed.
When arrested and on trial “the governor asked Him…‘Are You a Head of State…?’ [Jesus said] ‘It is as you say [Mt 27].’” When asked again, Jesus said, ‘If My government were of this world, My servants would fight, …but now My government is not from here (of this world, but)…You say rightly that I am a Head of State. [Jn 18,19]’’” In other words Jesus was not needing force from below for His authority to be valid, but He was not saying all cases of citizens resisting evil was invalid [for He had already affirmed such].
Discipling Nations
After His resurrection He said, “‘All authority has been given to Me…on earth. Go… and make disciples of all the nations…[Mt 28, Mk 16].’” His government was not limited to heaven or the religious realm. So His disciples logically asked “‘will You at this time restore the government to Israel?’” He said for them to not focus on timing but rather on how it will come through the Holy Spirit operating through His citizen assemblies. He then he taught more of “…things pertaining to the government of God.” His central theme from the beginning was God’s government coming on earth as it is in heaven and He commissioned them now to go to all the earth to fulfill it, not just saving souls for heaven or planting churches.
This summary shows that the Gospels gave us numerous political principle and ideas that are useful, but the problem today is that most are passed over as unimportant or are explained in religious ways for personal growth rather than helpful tools of transformation of society. In the next several posts we will look at political principles and ideas in the Acts of the Apostles.
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Summary of Paraphrased Terms: